De Plantatione

Philo Judaeus

The works of Philo Judaeus, the contemporary of Josephus, volume 1. Yonge, C. D., translator. London: Henry G. Bohn, 1854.

This is Isaac, for the name Isaac being interpreted means "laughter," with whose character it is very consistent that he should have been sporting with "perseverance," which the Hebrews call Rebekkah. But it is not lawful for a private individual to

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behold the divine instruction of the soul, but the king may behold it, as one with whom wisdom has dwelt for a very long time, if we may not rather say that it dwells with him all his life. His name is Abimelech, who, looking out through the window with the well-opened and radiant eye of the mind, saw Isaac sporting with Rebekkah his wife.

For what employment is more suitable for a wise man than to be sporting, and rejoicing, and diverting himself with perseverance in good things? From which it is plain that he will become intoxicated, since intoxication contributes to good morals, and also produces relaxation and advantage;

for unmixed wine seems to increase and render more intense all the natural qualities, whether they be good or the contrary, as many other things do too. For money is to a good man a cause of good things, and to a bad man, as some one has said, it is a cause of bad things. And again, high rank makes the wickedness of a fool more conspicuous, but it renders the virtue of the just man more glorious. So also unmixed wine, being poured forth in abundance, makes the man who is the slave of his passions, still more subservient to them, but it renders him who has them under control more manageable and amiable.

Who, indeed, is there who does not know that of two opposite things, when one kind is suitable to most people, the other kind must of necessity be suited to some? As, for instance, white and black are two opposite colours: if white is suitable both to good and to bad things, then black must also be necessarily equally suitable to both, and not to one of the two alone. And, again, to be sober and to be drunk are two opposite things; accordingly, both bad men and good, as the ancient proverb says, partake of sobriety; therefore, also, drunkenness is suitable to both classes. Therefore the virtuous man will get drunk without losing any of his virtue by it.

But if, like persons before a court of justice, one must bring forward not only such proofs as are in accordance with the rules of art, but those too which have no connection with art, one of which is proof by testimony, we will then produce many sons of physicians and philosophers of high repute to give evidence, not by words alone, but also by writings.

For they have left behind ten thousand commentaries entitled treatises on drunkenness; in which they consider

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nothing beyond the bare use of wine, without pursuing any investigation with respect to those who are accustomed to behave foolishly in their cups, and in fact omitting every thing which has reference to conduct under the influence of wine; so that it is very plainly confessed in their writings that drunkenness is the same as drinking wine freely. And to drink a superabundant quantity of wine on proper occasions is not unsuitable to a wise man; therefore we shall not be wrong if we say that a wise man may get drunk.

But since no one is ever inscribed on the rolls as a conqueror if he has contended by himself alone, for if he does this he appears only to be fighting with a shadow, and very naturally too; it follows that we must also produce the arguments of those who contend for the opposite side of the question, that by this means a most just judgment may be formed, and that the other side of the question may not be decided against through default.